Beckett And Religion

Like all the greatest writers, Samuel Beckett was primarily interested in discovering the meaning and purpose of life and of the world into which we are born. Knowledgeable about the religion his family and education instilled in him, which as an adult he could neither accept nor reject, he used it extensively in his novels, plays and poetry. Beckett's works also explored philosophy and the imaginative world of Dante and Milton, as well as the theories of Darwin and scientific speculation, in order to create a literature that investigates human destiny more deeply and originally than any other writer had done before.In this, his second book about the essence and depth of Samuel Beckett's thinking and literary art, John Calder analyses the dualism of Beckett's theological writing, his debt to the Gnostics, Manichaeism and Geulincx in particular, the presence of ghosts in his work, and why his late writing has received so little attention compared to the early and middle periods. It will open up the much underestimated Beckett to deeper understanding and provide enjoyment to the many who have become convinced that this once derided author is one of the major literary figures of his time.

A volume of essays to provide compelling evidence of the continuing relevance of Ireland to Beckett's writing.

Seminar paper from the year 2006 in the subject English Language and Literature Studies - Literature, grade: 1,3, Humboldt-University of Berlin (Department of English and American Studies), course: 20th - Century Drama, 12 entries in the bibliography, language: English, abstract: On 5 January 1953 'Waiting for Godot' challenged its first theaters audience with a never seen dramatic work of art, radically different from anything shown before, the title "referring ironically to the nonappearance of the person awaited so faithfully by the two main protagonists". Before Beckett, drama was synonymous with action: a plot in which barely anything happens was inconceivable. Beckett is the first dramatist to focus exclusively on the act of waiting and to make this into his dominant metaphor for existence. He, at he same time, expects his audience to share that experience of waiting with Estragon and Vladimir. As Martin Esslin pointed out in 1961: "Beckett is trying to capture the basic experience of being 'in the world', having been thrust into it without a by-your-leave, and having, somehow, to come to terms with 'being there', 'Dasein' itself, in Heidegger's sense". Vladimir and Estragon, two tramps, are the main characters of the play. They perform on an empty stage, marked only by a single tree and a low mound, waiting for the appearance of a mysterious character named Godot. Two other men, Pozzo and Lucky, master and servant, turn up and stay with them for a while. To pass their time, they discuss their bodily handicaps, their non-fitting clothes and episodes of their life together as well as questions of theology. Godot, however, never comes; but a boy delivers the message, that he will be there the next day. Vladimir and Estragon consider leaving and even committing suicide, but they fail in doing so. Nearly the same events take place during the second act. Godot never comes and the story kind of repeats itself. Since the first performance of the play people

In the 1930s, a young Samuel Beckett confessed to a friend that he had been living his life according to an ‘abject self-referring quietism’. Andy Wimbush argues that ‘quietism’—a philosophical and religious attitude of renunciation and will-lessness—is a key to understanding Beckett’s artistic vision and the development of his career as a fiction writer from his early novels Dream of Fair to Middling Women and Murphy to late short prose texts such as Stirrings Still and Company. Using Beckett’s published and archival material, Still: Samuel Beckett’s Quietism shows how Beckett distilled an understanding of quietism from the work of Arthur Schopenhauer, E.M. Cioran, Thomas à Kempis, Fyodor Dostoevsky, and André Gide, before turning it into an aesthetic that would liberate him from the powerful literary traditions of nineteenth-century realism and early twentieth-century high modernism. Quietism, argues Andy Wimbush, was for Beckett a lifelong preoccupation that shaped his perspectives on art, relationships, ethics, and even notions of salvation. But most of all it showed Beckett a way to renounce authorial power and write from a position of impotence, ignorance, and incoherence so as to produce a new kind of fiction that had, in Molloy’s words, the ‘tranquility of decomposition’.

Mary Bryden examines the recurring engagement with the idea of God to be found in the writing of Samuel Beckett. Drawing from the evidence of Beckett's published novels, plays, poetry and short prose, as well as from unpublished and draft manuscript material, Bryden explores both rehearsals and rejections of belief. Areas for focus include Old Testament resonances, New Testament images (such as crucifixion), theology, mysticism, the church, and the arguably surprising attachment of Beckett to certain writers (Dante, Johnson) who espoused strong Christian beliefs.

'A modern philosopher who has never once suspected himself of being a charlatan,' writes Leszek Kolakowski at the start of this endlessly stimulating book, 'must be such a shallow mind that his work is probably not worth reading.' For over a century, philosophers have argued that philosophy is impossible or useless, or both. Although the basic agenda dates back tot he days of Socrates, there is still disagreement about the nature of truth, reality, knowledge, good and God. This may make little practical difference to our lives, but it leaves us with a feeling of radical uncertainty described by Kolakowski as 'metaphysical horror'. Is there any way out of this cul-de-sac? This trenchant analysis confronts these dilemmas head on. Philosophy may not provide definitive answers to the fundamental questions, yet the quest itself transforms our lives. It may undermine most of our certainties, yet it still leaves room for our spiritual yearnings and religious beliefs. Kolakowski has forged a dazzling demonstration of philosophy in action. It is up to readers to take up the challenge of his arguments.